rest which had nor cause nor end erronious was to be testored the Church againe If so be in any place all is come to the common treasury whatsoeuer the Monkish professors had in possession and that not so much with the consent as by the counsel of those whoÌ„ the matter it selfe did concerne and ought rather to haue intercessed and taught the Magistrate the contrary let them beare the blame for that part themselues worthy also to bear the burthen We know that the prophanation and abuse of Church goods could not be such as that they could inuert the nature of things giuen or infring the vertue of the donation it selfe That which the Arke of God was was it not still euen among the Philistines Neyther were the vessels of the Lorde his Temple vnhallowed though they were in the midst of Babylon That the Pope of Rome with his clergy haue abused and doe abuse the true and lawfull goods of the Church it ought not to be any preiudice to the godly Ministers of the Church Seeing the possessors thereof are not Lords but stewards onely who haue the vse benefite and bestowing of the Church goods not the propriety As for that they say that the Bishops of old thought that the Church had no right to those things which were dedicated to the seruice of the Heathen gods it maketh nothing at all against the truth of our position For neyther do we hold that the Church hath any right to those things which are immediatly destinate to vngodly vses I haue already confessed that those things are in the second order of Church goods therfore in the power and at the pleasure of the christian Magistrat I remember that I sayd that I did not dislike the decree of Honorius and Theodosius and other godly Emperours whose better examples if they had imitated whose error hath vrged me to write thus much there had beene no neede of this discourse Chap. VII That it is an other thing to come from Paganisme to Christianity then to come from Popery or some other heresie MOreouer this also is not to bee omitted that it is one thing for a people to be conuerted from Paganisme to Christianity and an other thing to come froÌ„ Popery that is froÌ„ Heresie to true Christianity The difference which is between Paganisme and Christianity is much greater then that which is betweene Christianity Popery Paganisme hath nothing in common with Christianity Popery is Christianity Christianity alayed alaied or rather rackt with foule Idolatry and that I may so speake it is a certayne medley or a kinde of mongrel and motley Christianity For the sacred Scripture both of the old and new Testament the couenant of God the Baptisme of Christ the remission of sins and the name of a christian with many other things of the same profession are there peculiar to the Church which are notes of christianity are no wher to be found out of the Church Not in Paganisme not in Iudaisme not in Nahumetisme So that the Heresies Superstition which being substracted are added to the Romish Church the remainder is meere Christianity Very Popery is but a botch of the Church not the very Church but that which the foule Leprosy is or any other deadly contagion in the body of man the same is Popery in the body of the Church So that to forsake Popery is not to forsake the Church but to fly froÌ„ the infection of the church Now then when an Ethnicke becommeth a Christian an Alyen and a straunger is receyued and inserted into the newe people then beginneth he to be a member of the Church But in the reformatioÌ„ of any erronious or stragling Church an adulterous Church becommeth a chast spouse and base christians are made lawfull the wife being reconciled to her husband and therefore what things so euer the adulterous Church vsurped of the goods of her husband the lawfull Church as true spouse doth challenge the same to her selfe by his right In Theodosius Records the sixteenth Book and the foure and forty title against the Donatistes thus it goeth But those places in the which cursed superstition as yet remayneth let them be ioyned to the holy Catholique Church so that theyr Flamines and Priests theyr Prelates and all theyr Ministers be spoyled of all theyr goods and exiled into diuerse Iles and sundry prouinces There also in the fourth Booke we reade of a decree from the same Emperours Honorius and Theodosius against the Montanists in these wordes If there now remayneth any proper edifices which ought to bee called rather dens then Churches let them bee awarded to the holy Churches of the Orthodoctike sect with all theyr indowmentes Before our times there haue beene not a fewe alterations in the Church In the which when godly Emperours put downe the Heretikes they robbed not the Churches of theyr possessions but restored them to the true professors Of the which thing Sainct Austine in his fifty Epistle to Boneface a certayne Capitayne writeth thus VVhat so euer was possessed of the Donatistes parte in the name of theyr Churches christian Emperours by their religious lawes haue commuanded that they come with the Churches them selues to the catholicke Church Thus sayth Austine And were it not as he sayth I would confirme the same with many witnesses Wherefore that I may now comprise those thinges I haue sayd Those Church goods which were gotten eyther by fraude or by force and vsurped without right or else if they were freely giuen but to a superstitious end are in the power of the chiefe Magistrate But those thinges which are lawfully graunted and receyued of the Church to no such end by no such meanes are consecrate to GOD neyther can they bee any wayes transuersed without sinfull Sacrilege Sainct Austine in his Treatise vppon Sainct Iohn the twelfth Chapter Behold Iudas sayth hee is among the holy men and that you shall not need to contemne him a Sacrilegious Church-robber not a petty Lassoner hee was a thiefe of the Tresure but the Lordes Treasure of the Treasure but the sacred Treasure And if crimes are distinguished in the Court whether it be theft or publique robbery for publique robbery is sayd to be a theft from the common Treasury howe much more sharpely is a Sacriligious thiefe to bee iudged which presumeth to steale not from euery place but from the holy Church Doubtlesse he that taketh from the Church may bee compared to Iudas the wretch So sayth good Father Austine Chap. VIII How gracious and inâ—â—â—â—ble the sin of sacrilege is PLato being to set downe a law against Church-robbers beginneth the matter with a large preface and first concludeth that the sin of Sacrilege is vncureable and that he which is infected with any such wretched couetise is not moued thereunto eyther for Gods euill or for mans so much as for his owne and that by reason of some other old and odious sinne not yet punished nor euer to be expiat
to be reputed for Doctors of what estate soeuer they be the king shal derogat no more from his royall Maiesty if for the edifying of Gods people he compose any godly worke then did Dauid or Solomon of old who in there time were no les renowmed for their heauenly wisdome then for their princely power Although the Apostle forbid a woman to speake in the congregation yet if shee bee learned shee may write and priuately instruct her familie Wherefore now if we will come to the true vnderstanding of the Apostolike writings wee must with sound iudgement put difference between Pastors Doctors who besides the teaching interpreture of the word did not otherwise intermedle with any thing in the church For albeit in the infaÌ„cy of the church those first christiaÌ„s had no publik professed schooles yet was it alwaies lawfull for Prophetes and Doctors to teach publicklie in the church vnto whose graue aduice the faithfull were no lesse bound to obey then to their Pastors But all this while they had not the power of the Church censure nor the right to redres whatsoeuer was amisse Wee read of Stephanus Fortunatus and Achaicus that they taught in the church of Corinth but wee finde not that they had there the authority of Bishoppes and Elders And therefore no woonder though the corruptions and abuses which raigned among them were not giuen them in charge to correct or that it was not layde to their charge that they did not correct for there was no remedye they must suffer that they could not remedy and in the meane while expect Paule his comming amongst them Likewise in the Epistle to Titus a man might well wonder why Paule ioyned not in like commission with Titus Zenas and Apollos expounders of the lawe they beeing then also in Creat except it were for this that they were Doctors onely for hee was not ignorant that they were then also with Titus Doubtlesse had they bin of the same order and power they should also haue receiued the same charge And might it not better haue bene performed of three then of one But yet wee see that the Apostle gaue the charge of Teaching there to many the power of Ruling to one alone By the which it appeareth that the Doctors and Prophetes of those times were an aide vnto the Pastors that they taught vnder their direction For indeed it chiefly concerneth the dutie of a Bishop to teach the church committed to his charge by himselfe and by others 〈…〉 such things are there in the Apostles writings 〈…〉 we may take no smal view of the beginnings of 〈◊〉 and of that forme of gouernment which was vsed of the Apostles and receiued of the next immediate ages deliuered to Apostolique men their successors It is very wel â—â—â—ed of Epiphanius that there are certaine histories hidden in the Apostles writings the ignorance whereof many times hath bene the cause of much error in the church But thus it came to passe that the Bishops gaue liceÌ„ce to teach the scriptures vnto those which the Grecians call Lay-men The which thing Eusebius recordeth in his sixt booke the 13. chapter concerning Origen That when as yet he was not priested hee did notwithstanding set vp schoole at Caesaria and was there in treated of the Bishops there abouts not onely to dispute but to open the scriptures also The which thing Demetrius Bishop of Alexandria Origen his riuall did greatly reprehend when as notwithstanding himself was the man that had sent him before into Arabia to the same end neither yet did hee except against him when hee was catechiser in his owne church But when as of mere enuy he cold no longer indure that the renowmed fame of Origen should daily increase seeking all manner occasions to picke a quarrell against him he laid blame in the Bishops that they would seeme to licence a Lay-man publikly to professe the scriptures To the which his malitious cauils Alexander then Bishop of Ierusalem and Theodistus Bishop of Caesaria make answere in these words For that you vrge in your letters that it was neuer hard of before nor is vsed as yet that lay-men should dispute and expound the Scriptures in the presence of Bishoppes In that thing you seeme I know not how to auouch a manifest vntruth For where fit and able men are found that may be any aid to the brethren in the word they are requested of the holy Bishops that they would instruct the people in the same as was Eusebius of Nero at Larandy Paulinus of Celsus at Iconium and Theodorus of Atticus among the Synadines all the which were blessed godly bretheren and it is verie likely although it bee vnknowen to vs that the same thing is done in other places Thus for Eusebius Wherefore albeit the Primatiue churches had not their vniuersity schooles like vnto those we haue at this day yet that they were not altogeather without schooles Alexandria alone is witnesse sufficient which brought out Doctors before Origen Pantaeus and Clemens Alexandrinus and many others Neither is it to be doubted but that custome also was deriued from the Apostles We know the knowledge of scriptures to bee the gift of Gods spirite but shall that therefore take away the exercises and the traueils of deuoted students Amongst the people of God the Prophets had their Colledges in the which Samuell and Elias and Elizeus and such others were Maisters neither was it any disparagement for the other Prophetes to liue vnder their discipline God was neuer the authour of tumultuous confusion but of order nor were the men of God a company of furious bedlames but a societie of sage and wise men of a milde and a moderate spirite They which at this day holde schooles and their orders in contempt are franticke in their owne conceit and ignorant of al good societie and godly ciuilitie nor do they know nor can they conceaue what infinite good they onely doe in all estates Who can sufficiently commend the religious purpose of those men which were the first founders of Vniuersities Are they not the fruitfull seminaries of all good litterature and the holsome nurses of al honourable virtues The which being taken away all humanity and ciuill curtesie would languishe togeather and not that onely but within a short space we our selues nowe learned and religious should strangely degenerate into minds and manners more sauadge and barbarous then are any of the nations But no neede I should digresse any further into the praise of our well renowmed Vniuersities onely this I say that the Doctors and Teachers they send forth into the Church of Christ and whosoeuer els by their priuate labours and diligent traueils in the scriptures haue attained to the knowledge therof ought not by any means to take vpon them any thing in the Church against the good will or without the good leaue of their BB. 〈◊〉 why They are priuate men vnder their gouernance But yet being requested or
there euer Nation so barbarous nor was there euer people so sauage which could liue without Religion take away Religion and take away all ciuilitie from men all seueritie from lawes There are many partes in a common-wealth vnto the which for great cause there are great honours giuen especially to prowesse Martiall of the which albeit the vse bee great yet is it for no great time But the vse of Religion is eternall There may bee a state without a Soldiour not without a Minister The vse of a Soldiour is farre from perpetuall the lesse the better the more seldome the more welcome but Religion is euerlasting and can neuer bee casseered But what should I compare the Ministerie of Religion with other mysteries in the common-wealth which all haue their deserued honours They all must vnuaile to Religion whether you respect the excellencie or the necessitie or the commoditie of that mysterie Wherefore that so notable and necessarie a function to the state should want honour in the common-wealth it wanteth common reason All Nations were euer of this minde and opinion that they thought the Presidents of Religion were alwayes to bee chosen from among the chiefe Nobilitie or if haplie they were not by byrth Noble then they were to bee innobled by the common-wealth But that the consent of all Nations in anie one thing is the verie lawe of Nature it was verie well defined by that excellent learned Orator Tullie who could very well define against the which now at the last to striue and storme vnder the colour of reformation is rather an outrage then an errour to be conuicted of frenzie rather then to be suspected of follie Did euer precept of our Sauiour crosse and incounter either the law which himself gaue vnto the Fathers or the Edict which nature God I meane hath giuen and ingrafted in the secret penitralles of al their successors Chap. II. How great the reuerence of Priests hath beene among all Nations I Will therefore remember vnto you in how great honour the worshippers of false Religions haue alwaies had their Priests in all places that their follie may the rather appeare who I know not with what religion would detract due honour from true religion For albeit the Caldees Persians Aegyptians Greekes Latines French Britons and all other Nations haue by diuerse errors and most detestable superstitions declined from that first and sincere religion which our first parentes left to their posteritie yet notwithstanding there alwayes remained many impressions as yet vncancelled and they not concealed as are these That the world is gouerned by the diuine prouidence of the eternall Godhead and that the same ruleth ouer all earthly thinges that whatsoeuer is good proceedeth from him and whatsoeuer is euill is declined by him and therefore that he is to be religiously worshipped and therefore the sacred symysts of his religion are especially to bee honoured And thus it came to passe that among the Assyrians and Babilonians their Caldies among the Medes and Persians their diuines were alwaies of singular account and supereminent authority for why They were the gouernors of religion and the expositors of the law both sacred prophane To which ende they were exercised from their youth in all learned and liberall sciences they did comprehend the motions of the heauens and deuined by the errours of the stars they read and learned and taught Religion rites and lawes they were compeers with kings in their gouernment so that nothing was done without their councel and consent Finally of so great esteeme was the discipline of the Wise-men among the Medes and Persians as that hee was not thought worthy the Empire that was not found skilfull in theyr Artes and Emblemes Theseus was the first that put a difference betweene Nobles whom he called Patritians and husband men and Artificers to the Nobles hee gaue power and preheminence to professe religion to chuse Magistrates of their own companie and also to moderate and interprete in matters sacred and diuine This law their posteritie as they receiued it of their ancestors so they obserued it very religiously By which meanes it came to passe that great reuerence was alwaies giuen both to the sacrifices and to all other their religious actions Neither could their Priests want their due parts of that diuine reuerence whom they alwayes selected out of the noblest families and who were euer one in their publique Councels For as if God himselfe was present vnto whom we ought not to thinke that there is any thing vnknowne euen so in the presence of the sacred Priestes did they propound all their more serious actions namely the diuines among the Athenians and the south-sayers sitting in counsell with the King among the Lacedemonians Strabo in his twelfth booke writeth of two Temples sacred to Bellona which were called Comana of whom the one was in Capadocia the other in Pontus both alike in all partes for that indeede they were one made by the other and had altogether the same rites and ceremonies common to them both In those places either of the Priestes were in greatest regard of honour next vnto the King himselfe and albeit they were subiect to the prince yet where the people suppliant them They had either of them six thousand seruants which were called Hierodulists or Church seruants besides no small quantitie of land ouer the which they were free Lords Twise euery yeare did the Prelate were a diademe the Prince and Priests for the most part being of the same family Plato in his booke deregno confirmeth these thinges and sayth that it becommeth all men to conceiue honourably of the Priests and Prophets and that they ought of right to be had in great estimation as wel for the greatnes of their actions as the honour of their office Wherefore saith he in Aegypt it is not lawfull for that King to sway the scepter that holds not of the Crosyer Insomuch that if any either by prowesse or by policie haue inuaded the kingdom who is not of that holy kind notwithstanding afterwards there is no remedie he must be initiated into that mystery And not there only but in many places amongst the Graecians also a man may find where the chiefe sacrifices are committed to the chiefe Magistrates Neither is this which I maintaine lesse manifest among your selues for you also aduance the most magnificent rites especially the auncient sacrifices to him that by lotte is chosen your King The same Philosopher in his twelfth Dialogue de legibus speaketh much of that honour which then and of old was giuen vnto Priestes both deade and liuing as well in their publike assemblies as at their solemne funerals The Romans and Latins were no whit inferiour eyther to the Greeks or to the Aegyptians in this behalfe for they also ioyned the sacred Priesthood with the royall Maiestie All the first Kings of the Latins Romans were Priests The Emperors also which afterwards succeeded them would themselues be the
Ministers a thing neuer so much in controuersie as at this day Of the which we will first heare what was the opinion of those fathers which liued in time next after the Apostles CHAP. XI The iudgement of the Fathers concerning the oblations of the faithfull I Wil first begin with Origen who liued vnder Seuerus about two hundred yeares after our Sauiour Hee vppon the eighteenth Chapter of Numbers in his eleuenth Homily writeth thus It is behooueful and it is also beneficiall that first fruits should be offered vnto the Priestes of the Gospell For so hath the Lord also ordained that they which preach the Gospell should liue of the Gospell and they which serue at the altar should also be partakers of the altar And as this is due decent so of the contrary part I account it both vnmeete and vndecent and vngodly also that he which worshippeth God and entreth into the Church of God and knoweth that the Priests and Ministers do wait at the altar and attend eyther vppon the word of God or the Ministerie of the church should not offer vnto the Priestes the first things of those fruits of the earth which God hath giuen by bringing forth his Sonne and sending foorth his raine Neither can I thinke such a mind to bee mindfull of God neither that hee thinketh or beleeueth that God hath giuen the fruits he hath receaued which hee so hordeth togeather as if they were none of Gods For if he beleeued they were giuen him of God hee would also acknowledge that in rewarding the Priests he therby honored God for his gifts And moreouer that these things the better to be obserued may bee taught by the word of God let vs heare what the Lord saith in the Gospell Wo be vnto you Scribes and Pharises ye hypocrites which tythe Mint that is pay tythe of Mint Cummin and Ane-seeds and let passe the greater things of the Law Hypocrites these thinges ought yee to haue done and not to haue left the other vndone c. The same authour proceedeth in the same booke How then dooth our righteousnes exceede the righteousnes of the Scribes and Pharisies if they dare not tast of the fruits of the earth before they haue offered the first fruits vnto the Priestes and the tythes are set forth for the Leuits and I doing none of these things doe so abuse the fruits of the earth as that the Priest knoweth not of them the Leuite is ignoraunt of them the altar of God doth not taste of them Ireneus the Scholler of Polycarpus in his fourth booke the foure and thirtie chapter writeth of the sacrifices and oblations of Christians the which thing hee also in many other places remembreth whereby the custome and opinion of the church at that time concerning that matter may the beter appeare The words of the holy Father are these VVherefore we ought to offer to God the first fruits of his creaturts as Moses saith Thou shalt not appeare emptie in the sight of the Lorde thy God that in what things a man hath shewed himselfe thankfull in those things he which is deputed ouer him might thank fully receaue that honour of him And that kind of oblation is a 〈…〉 ain allowed For there were oblations there and there are oblations heere also There were sacrifices among the old people there are sacrifices in the Church also but the manner of them is onelye altered seeing that nowe these are offered not of bond slaues but of free-men For there is one and the same Lorde but there is a seuerall forme of seruile oblations and a seuerall forme of them which are free that euen by these oblations also there might appeare some token of our liberty For there is nothing idle or endlesse with him without some signe or sense And for this cause indeed they did consecrate theyr tenthes but they which haue obtained their libertie doe dedicate to the Lords vse al things that they haue chearfully freely giuing those things which are of lesse account hauing indeed a greater hope that widowe and poore woman casting in heere all her substance into the Lord his treasurie c. Afterwardes in the same chapter hee addeth this Wherefore seeing the church offereth with singlenes for iust cause is the gift thereof accepted as a pure sacrifice before God Euen as Paule also writeth vnto the Philippians I was euen filled after that I had receiued of Epaphroditus that which cam from you an odour which smelleth sweete a sacrifice acceptable and pleasant vnto GOD. For wee ought to offer oblations vnto God and in all things to be found thankefull vnto God our maker offering the first-lings of those his creatures in a pure mind and faith without hypocrisie in a ferme hope and feruent loue And this oblation the church onely doth present pure vnto the Creator offering vnto him of his owne creatures with thankes-giuing c. And againe in the same chapter But we offer vnto him not as hee needed our offerings but to shew our selues thankefull vnto him for his bountie and to sanctifie his creatures For as God hath no neede of those th ngs which come from vs so we haue need to offer some thing vnto God Irenaeus calleth Almes and oblations good actions as also Cyprian calleth them good workes Paule beeing their Author who calleth them good deedes and distributions and good workes 1. Tim. 6.18 Tit. 3.14 Heb. 13.16 and Sacrifices with the which God is wel pleased Many other thinges of the like import might bee cited out of the same Authour But let vs attend vnto that of Cyprian in the like sense the wordes some-what altered who in his foure and thirtie Epistle writeth thus of the Readers whome hee had ordained Nowe you shall vnderstand that wee haue appointed for them the honor of an Elder that they should bee honoured with the same fees that the Elders are and that they should deuide the allowaunce for euerie moneth in equall portions The fees which were deuided euerie moneth vnto the Priestes hee calleth the honour of the Presbyterie But out of his sixtie Epistle wee may also make some estimate of what wealth the Church of Carthage was namely by a certaine contribution made by the Cleargie and layitie of that place For there were collected no lesse then an hundred sestercees which they sent to the Bishops of Mauritania to redeeme captiues beeing also readie to send more if need were The wordes of Cyprian are these VVee haue sent vnto you an hundred sestercees That is 2500. ducates at the least or vnles that may seeme to great a sum for that time 2500000 which were gathered heere in the Church ouer the which I am president by the fauour of God the contribution beeng made by the Cleargie and people that are amongst vs the which you shall dispose there according vnto your best indeuours And in his sixtie sixe Epistle he writeth thus The tribe of Leuie which attended vpon the
D. SARAVIA 1. Of the diuerse degrees of the Ministers of the Gospell 2. Of the honor vvhich is due vnto the Priestes and Prelates of the Church 3. Of Sacrilege and the punishment thereof The particular Contents of the aforesaide Treatises to be seene in the next Pages Iob. 8. 8. Inquire I pray thee of the former age and prepare thy selfe to learne of the Fathers 9. For we are but of yesterday and are ignorant 10. Shall not they teach thee LONDON Printed by Iohn VVolfe and are to be sold by Iohn Perin at the signe of the Angell in Paules Church-yard 1591. The Contents The first Booke 1 WHat the Ministery of the Gospell is and what be the parts thereof 2 Of ordinary and extraordinary calling to the Ministery 3 Of the twelue Apostles 4 Of the seuenty Disciples 5 Of Prophetes 6 That the names and titles of Apostles Euangelists Prophets were giuen also vnto other Pastors and Doctors of the Church 7 Of Deacons 8 That the Churches in their beginnings had no other Bishops and Elders besides the Apostles them selues their fellow-laborers 9 Of Priests or Pastors and Bishops 10 Of two degrees of Pastors 11 That the doctrine of the Apostles acknowledgeth no annuary Elders to rule onely and not to teach in the Church 12 The place of Ambrose expounded 13 The place of Paul expounded in his first to Timothy the fift Chapter what it is to labour in the word and doctrine 14 That that order is of God which appointeth superior Elders Bishops and that but of man where all Pastors Elders are alike 15 That our Sauiour by no statute repealed the supereminent authority of Pastors among them selues 16 That the forme of the Apostles gouernement did not end with the death of the Apostles 17 That the commaundement To preach the Gospell to all nations the Apostles being now receyued vp into Heauen doth in like manner bind the Church to the which the authority Apostolique is also requisite 18 That the Apostolique authority is as necessary for the conseruing and confirming as for the founding first planting of Churches 19 By testimony of Eusebius his Ecclesiasticall history the former Chapter is confirmed 20 That the authority of Bishops ouer Priestes or Elders is approued by the consort of all Churches throughout the whole world 21 That Bishops are ordained by a diuine institution and Apostolique tradition 22 That it was the opinion of Aerius That there is no difference betweene a Bishop and a Priest which opinion was condemned for an Heresie by the Fathers 23 Hierome his opinion confuted 24 Of one Bishop in one Diocesse 25 Of the names of Patriarches Archbishops and Metropolitanes 26 Of Doctors The second Booke 1 THat by a certaine Law of nature among all nations the Presidentes of Religion were esteemed worthy great honor 2 How great the reuerence of Priestes hath beene in all nations 3 What the honour of the Priesthood was among the people of God 4 Of that double honor which is due vnto those Elders which rule well and the argumentes of those which thinke the contrary 5 An answere to the arguments of the former Chapter 6 That the honour which is giuen to the Pastors of the Church is ioyned with a certaine Religion towardes God 7 Certayne other reasons confuted and the truth confirmed by many testimonies of Scripture 8 That the good examples of our fore-Fathers prescribe a Law to theyr successors 9 That the oblations of Christians are part of Gods worship 10 An aunswere to certaine obiections with the which it is confirmed that the Ministers of the Gospel are worthy no lesse honor then were the Priests of old among the people of God 11 The iudgement of the Fathers concerning the oblations of the faithfull 12 That the Church had no small reuenewes and certayn places in the which they did celebrate theyr assemblies before the time of Constantine 13 A distinction of Church goods 14 That the Prelates of Churches are not maintayned of almes but of the due reward of theyr labours 15 Of those landes which are held in fee and haue annexed with them any ciuill authority or iurisdiction 16 That Bishops and other Pastors are not forbidden to be Lordes of Fees and sometimes to vndertake secular and ciuill charges 17 What a Fee is and what are the lawes and conditions thereof 18 A distinction of Fees 19 An aunswere to the obiection that ciuill iurisdiction outward pompe and honors which are annexed with these Fees doe not agree with the simplicity of the Euangelique Ministery 20 That it is lawfull for Bishops to heare ciuill causes and to determine vppon them 21 An exposition of that place of Luke the two and twenty Chapter 22 That the Pastors of the Church for the necessity of the common wealth may attend some times vppon worldly affaires 23 That diuerse functions are not confounded albeit vndertaken of one man 24 That Dauid and Solomon vsed the aide of Priests and Leuites in ciuill affaires 25 Theyr error confuted that think no ciuill affaires of the common wealth ought to be committed to the Bishops and Pastors of the Church 26 That wher the Church is the common wealth the same man as Bishop may take charge of the Church for the Lord Iesus and render fealty and obeisance to the king as one that holdeth by faith and homage 27 An other argument against the endowment of Fees confuted 28 Of the honorable titles which are giuen vnto Bishops 29 Of the Bishops family and retinue 30 Whether it be better for Ministers to liue of the stipends of the Magistrate or rather of the oblations of the faithfull 31 The Stipendaries cald to account and confuted 32 Certain reasons why Stipendaries are disproued The third Booke 1 OF Sacrilege the punishment therof 2 What Sacrilege is 3 The reasons with the which they commonly excuse theyr Sacrilege 4 An aunswere to the reasons of the former Chapter 5 A distinction of those Church goods which the Church of Rome possesseth at this day 6 That the goods of Monasteries are not al of one kind 7 That it is another thing to come from Paganisme to Christianity then to come from Popery or some other Heresie 8 How greeuous and incurable the sin of Sacrilege is 9 Certaine examples of Gods vengeance against Sacrilegious persons FINIS To the Reader YOu will say what neede all this wast this labour might haue beene well spared For seing the same argument hath ben handled long since and of late learnedly and at large by men of our ownes what neede this foraine ayde In such aboundance of wits and writings to transport Sarauia out of Latine into English is to bring owles to Athens and to carry stickes to the wood as it is in the Prouerbe True it is the cause hath ben vndertaken long since but it was late first and of late but it was long first And the same hath ben maintayned learnedly enough if not with learning too much
the same not that which is necessary but that which is voluntary Vppon which ground I hold this for a sure principle that that Priesthood or Bishop doth both against the honor and the honesty of the sacred ministery whosoeuer without commaund of supreme autority or constraint of extreme necessity shal take vppon him any seruice of war eyther as leader or as souldier But when such time and places betide as shall exact this at our handes we are vnwillingly to yeeld to vnwelcome necessity Theodoret in his second Booke the third chapter writeth of one Iames Bishop of the Citty of Nisib which of som is called Antioche Migdon that he was vppon occasion both Bishop and Captaine of the same his Citty the which by the helpe of God he manfully defended against Sapor King of Persia and deliuered the same as well with his prowes as his prayers The same Theodoret in his fourth booke the twelfth Chapter recordeth as much and much more of the warlike power and prowes of Eusebius Bishop of Samosis who mannaging himselfe with all manner warlike abilements ranged along throughout Syria Phenicia and Palestine wher he erected Priests and Deacons and performed such other Eccesiasticall pensions Neyther did I euer read of any that found himselfe offended with this action or thought his action offended against that Canon I doe not so thinke nor will I say so much of Theophilus and Cyrillus Bishops of Alexandria who tooke vppon them a secular principality ouer that Citty the Emperour not noting it but not commaunding it As for the Canon which Cyprian citeth I must needs confesse that I cannot attayne vnto the reason thereof onely this I am assured of that it was but a particular and a prouinciall decree seruing onely for that time and that place For no doubt to take charge of Widowes and Orphanes is an especiall worke of piety and commaunded of God in euery place of his Lawe and so that they incurre no small blame that deferre to take vppon them not the patrimony but the patrociny of such For good cause therefore was the old custome continued in the Chuch that Bishops should be the patrons of Widowes and the Fathers of Orphanes and that they especially before all others were to take charge of them without any shame to theyr calling without any breach of the Canons You shall heare how the Councell of Sardis doth allowe and recommend the same in plaine wordes For this is the speeche which Osiris then Bishop there made Much importunity and too much confluence with vnlawful sutes hath brought the matter to this passe that we haue not so much either fauor or credit committed vnto vs whiles there are some which cease not to repayr to the Court of the Bishop and especially they of Africa who as we know reiect and contemn the wholesome directions of our most holy brother and fellow Bishop Gratus Who do not only present diuers and sundry matters not materiall to the Church as many times it commeth to passe that widows orphans and the poore might be succoured but they doe further craue for certaine secular dignities and ciuill offices This bad order therefore stirreth vp not onely much muttering but many offences also Notwithstanding this is a commendable thing that Bishops should be a meanes for those which are oppressed with wrongfull violence as if so bee a widow be molested or an orphan defrauded and yet so that these parties haue some iust cause of complaint and some honest petition to praesent Wherefore if it so please you my beloued brethren let this be a decree that Bishops come not to the Court except happely they whom the Religious Emperour shall by his letters inuite But because oft times it commeth to passe that they which suffer wrong flye to the Church for succour and they also which doe wrong and are adiudged therefore to some I le or exile or in deede what sentence of iudgement soeuer they receiue they ought here to be relieued and without al doubt their pardon to be craued Therefore if it so please you as I haue sayd so let it bee decreed They all gaue a placet and let it be enacted This Canon containeth a certaine exposition of the sixt Canon of the Apostles and it teacheth vs what secular cares a Bishop or a Priest may vndertake and what not The Bishops in this point were imitators of their Fathers the Prophets which alwayes gaue their helping hand to widdowes orphanes and other afflicted people Doe we not read how fatherly and friendly the Prophet Elizeus greeteth the Sunamite after his entertainment 2. Reg. 4. VVhat wouldest thou that I should doe for thee is there any thing to he spoken for you to the King or to the Captaine of the host Nor neede this seem to any man any such a strange duety of religion that Bishops or other Ministers should repaire to Princes to intreate for the distressed Ambrose vndertaking an honorable Embassee for Valentinian the Emperour being yet a child to Maximus the tyrant spake thus in his case as himselfe reporteth to Valentinian in an Epistle VVhom sayth he ought Bishops rather to defend then orphanes For it is written Iudge the cause of the fatherlesse and defend the widow and deliuer him that suffereth wrong and in an other place Ye Iudges of widowes and fathers of fatherlesse As for that which is vrged from the example of the Apostles ther is no childe so simple so to conceiue therof as if when the Apostles had once chosen Deacons the care of the poore and the widow did no more pertayne to them I noted before how the necessity of the poore was commended to Paul and Barnabas after that and we reade how Paul also caried the beneuolence of the Corinthians and other Churches to Hierusalem Wherefore to conclude if it be lawfull as it is for bishops and Pastors and that according to the rules of charitye to imploye their labour in outward affaires and to detract some what from that time which otherwise were to be spent in reading of holy writ and other sacred trauels and that onely for our priuate necessities or our neyghbours what labour shall we thinke too much or what paines not to be performed in the commendable affaires of the King or common wealth for a publique necessity and a greater commodity Chap. XVII What a fee is and what are the conditions thereof NOw it remaineth that I make answere for those Church goods which are held in Fee of which terme before the irruption of the more barbarous nations into into the Romain Empire there was no wher any mention that phrase taking his original frō the Goths Vandals and Longobards What may be the etimology thereof and what is signified thereby the learned at large discourse discusse whose iudgements and opinions it were now too long to repeate But for our purpose this is enough and this is a cleare case that a Fee with the Lombards doth signify a priuiledge